Tiphateth, Hebrew TPhARTh, "beauty," is the sixth and central
Sephirah of the Kabbalah
Tree of Life, located in the center of the Pillar of Balance or Consciousness.

Universal symbolism:

Name of God: YHVH ALVH VDAaTh, Tetragrammation Eloah va-Daath (Lord
God of Knowledge)Archangel: MKIAL, Michael, (He Who Is As God)Angelic Host: MLKIM, Malakim, (Kings)Astrological Correspondence: ShMSh, Shemesh (the sun)Tarot Correspondence: The four Sixes and four Knights or Princes
of the packElemental Correspondence: AirMagical Image: A naked child; a crowned and throned king; a crucified
manAdditional Symbols: The cube, the cross of six squares, the truncated
pyramidAdditional Title: Microprosopus, the Lesser CountenanceColors:
in Atziluth - clear rose pink,
in Briah - golden yellow,
in Yetzirah - rich salmon pink,
in Assiah - golden amberCorrospondence in the Microcosm: The imagination of RuachCorrespondence in the Body: The solar plexusGrade of Initiation: Adeptus MinorQlippoth: ThGRIRVN, Tagirion
(the Disputers)

Text from the Thirty-two Paths of Wisdom corresponding to this
Sephirah: "The Sixth Path is called the Mediating Intelligence, because
in it are multiplied the influxes of the Emanations, for it causes that
influence to flow into all the reservoirs of the blessings, with which these
themselves are united."

In Tiphareth God's love is revealed as the plentitude and blissful harmony
of all his possibilities. They appear as many particular archetypes, each
connected by essential fusion and qualitative interpenetration. Each archetype
truly representing God, is God, is unique by itself but joined to the others
through the essence of God, thus also displaying his unity. This Sephirah
reveals the "heart" of God or his compassion which infuses everything
which is "above" and "below," "on the right"
or "on the left" in the world of emanation. The true knowledge
of such emanation is that even though all of the particular archetypes are
shown they all emanate from a "center" and are of the same essence.

The essential principle of this divine love is the identity of the absolute
(ain)-which excludes everything not of itself-and of the infinite
(en sof)-which includes all that is real. From this essential principle
of divine beauty radiates both the pure truth of the only reality, eclipsing
all that it is not, and at the same time unlimited bliss that each thing
effortlessly floats in the essence of God, Kether.

Divine love necessarily embodies both rigorous truth and generous bliss;
the measurement of created things requires the judgment of their qualities,
universal law on one hand and on the other the unlimitedness of grace, giving
rise to all life, joy, and freedom; in other words, two opposites working
in harmony. The manifestation of divine love illustrates grace crystallizing
in the created "measures" or forms and radiating through them,
leaving the imprint of the author on the work of his creation.

The final product, specie or thing, exhibits the fullness of the possibilities
of its kind. Simply, every one of its kind, in its personal way, exhibits
qualities of the spiritual archetype. A thing is ugly only if it participates
only imperfectly in its pure archetype, or if its species is not in conformity
with divine perfection. A perfect creation most likely displays an "inner"
and "outer" beauty; the outer aspect, or aspects, revealing an
inner quality. This can be observed in things, and both non-human and human
species with the consideration of man's reasoning, free-will and a relationship
with the divine or the lack of the thereof which can effect the appearance.
A.G.H.

Sources:

Greer, John Michael. The New Encyclopedia of the Occult.
St. Paul, MN, Llewellyn Worldwide. pp. 487-488
Schaya, Leo, The Universal Meaning of the Kabbalah, Secaucus, NJ,
University Books. 1971. pp. 49-54